法華文句記 6.44

6.44

「亦云」去出他釋，昔結大乘名之為種，功德即是法身家之智慧，即以此智為體，為苦所逼，大理智乘俱遭苦集，不覺不知名為火逼。「今謂」下但約濁名不須對大，既流轉已小尚不知，故總諸義共成五濁。「不覺」等四為眾生濁者，四句秖是迷於四諦，以迷諦故眾生即濁。次「火來」等為命濁者，苦盛壽促令命成濁。「心不厭」等為劫濁者，由不厭苦常在三界，必遇三小名為劫濁。「云云」者，意斥舊師，不須將此對大說也。以五濁故，正當廣上所見之火，故上但云「從四面起」。

From "it is also said" onward presents another explanation: formerly forming ties with the Mahāyāna is called the seed; merit is precisely the wisdom of the house of the dharmakāya, taking this wisdom as the essence; pressed by suffering, the great principle and the vehicle of wisdom both encounter suffering and its cause; being neither aware nor conscious is called being pressed by fire. From "I now say" downward, it is merely in terms of the names of the defilements and does not need to be contrasted with the Great [Vehicle]. Since they have already drifted in transmigration, they do not even know the Small; therefore, bringing all meanings together, they form the five defilements. The four starting with "neither aware" constitute the defilement of sentient beings: the four phrases are simply delusion regarding the four truths, and because of delusion regarding the truths, sentient beings are defiled. Next, "the fire coming" and so forth constitutes the defilement of life span: suffering flourishing and life span being shortened makes life defiled. "The mind does not feel revulsion" and so forth constitutes the defilement of the kalpa: because of not feeling revulsion toward suffering, they are constantly in the three realms and will inevitably encounter the three small [disasters], which is called the defilement of the kalpa. "And so on" is intended to refute the old masters: one should not take this to explain it in contrast to the Great. Because of the five defilements, it precisely corresponds to expanding upon the fire seen above; therefore, above it merely said "arising on all four sides."